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Kurma, Kola and Kuri As Community Concepts

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Kurma, Kola and Kuri As Community Concepts J . AI (;111/"' 1: & T r Kiurlsrn: Kurma, KO/l•• and Kiln 7<) for example, S1l/1I/l'I/(/ Xlwr or Pipariya ghar. one refers to 'the hou e" (i.e.. the houschold/patrilincugcj which moved here from Surmeha village or Pipariya villag . 111e hou ehold run the farm together and the br the of the patrilinea rc 1'\ n land j inti . When a household pIit . whether it! a mauer of convenience or due to family tr uble. and a new hou. ehold i. tablirhcd, a new branch of kurma (patrilineagc ) i ' also c atcd , Gancsh I Ian Gurung suallj . all members of a kunna \\ 11 0 live in one village build T e . Kinch en their houses clos 10 ea h th rill the 'arne \ illage quarter. This group i- the first to he approached for help when. household is in trouble. r,fi is th· l:' \\ ith the loam in general. the Rana Tharus have but one al 0 unrs n m Ire distam kurma n. u -11 occasion '. 111'-: ~ bce n very lillie studied. arxl knowledge about them i. s rarce," kurm a also play. a r Ie In p viding a taboo-group when it orne. 10 marriage. Thi applie I the whoI. kurma. whether e r di stunt. -DIU. • in a dillon 10 being an interesting field or anthropological 10. The kurma Iso \'0 hips the arne lineage deities. whi h an: studi . research on the Rana Tharu , can break new ground f r repres ented b sm: II circular ur square bumps ma:Ie of cowdung/rnud p Ii rna .ers as \ ell as on the developing cthni idelllitie ., 10 ·t or by ::I wooden peg . Th ese arc located Just outside the entrance 10 the irnponant of all. \\ > see our own work as a mu h reeded basi. for kit hen (a 10\\ platform ] and inside the deity-room (kola) next 10 the further research on the Rana Tharus, kit hen. B. noti 'ing the ize. hapcv and number of lineage-deities This paper which focu es on the Rana Thurn in Kailt Ii lux! represented UI ide a h u. e. Ran Tharus an . at least theoretically. Kan hanpur di stri ts in the outhweste rn comer of epal'. elucidate recognize members f a ertain kurma patrilineage). We will come the role of patrilincage in their ocial y tern, the relation: hip netween back 10 the lineage dc iti •- in m re detail helo the pcopl • there ard their deities. explicat the ignificance of inside In addition I the housch ld's patrilineagc kunnai. the village and outsid dichotomy, and explai ns their marriage y tern in terms of it elf i a cially imp rtant unit in this society. Although Rana th ir lineage hierarchy. Tharu villages. like. II villag in the cou ntry. arc organized according The area of field work is a pan of the Tcrni. \\ ith its flat to epali laws on local organization, the also have their own social and religious leaders. This sy tern of traditional leadership has survived tretchcs of agricultural land and patche of forest", The Rami Tharus the Panchayat rule. aod i still w rking in the new political are n w settled farmers, bUI were earlier described as shifting environ ment after the 19 0 motvc rnent. cultivators. Today, thcy grow paddy. wheat, and a variety of lentils and The village I' Icr is called a bhalemansa. He is elected by the vege tables. TIley also raise cattle, goat , heep, chicken , and geese . In kitclteri. a village meeting, where each house (household) is addition. fi hing is an important pan of women's work after the represented by one male member. If the villager ' are not satisfied with monsoon. Few Rana Tharu s are wage-laborers. the services of the bhalemansa, or if he rejects re-election, they elect a new one. Some bhulemansas have been continuously in charge of their KURM PATR ILINEAL SYSTEM villages fur many years. and in some villages the son of a fanner "111e Rana Tharus live in patrilineal extended households. Brothers bhalemansa has been elected. However. the seat of a bhalemansa is often live together in one household with their wives, unmarried open La anyone who couununds the respect and confidence of the 111~ ehildren. ~ Ul d married so ns with their own families. Thu s, the villagers. bhalcmansa has the lust wurd on village matters, hUl problems arc discussed in the kilcheri (lhe village meeting) before a hou. chold is a segmenl of a patrilineal descent group. ll1ere may be final decision is made. several houses around a courtyard ~d sometime. more lhan fifly • A village dlOllk i(/al' is eleCllXl on the same principles ali the peop le, but as long as they "eat from one kilC hcn" , as our infomlfints hluzlell/allsa. He i. the mes engel' of the village. and is responsible for PUl it. lhey are seen a, one hou ehold. Another tenn lied for Ihi implementing the de isions tUld plans of the bhale11l11llS0 and Ihe social unit is a ghar, which also means house. When one talks anout. kircheri. such as organizing TOad mainlenance and olher village work. SO Orrustonu! P(lpcFS i, M. (;Ul"IIlIg & t.c. Ki1ldH'1I.' Kurma, Kulll, IIl1d Kuri g I The choukidar is also trained by the gauthehara (village shaman/priest) When set.ting up a new building, whether ghar (with deity-mom) or in performing village rituals in his absence. and is responsible for pal, the fIrs! pillar IS offered a pooja before the building can start. preparing the rituals, i.c .. collecting or buying what is needed IIJr the Thus, the deities arc included in the buildinu of the house from the f!ooja. In at least two of the villages we visited. the choukular W,L~ a start. When a new ghar is built. the ritual is ~nore elaborate, since the Dangora Tharu. It was obviously not seen as a problem that he lineage deities ikurma deuta; have to 'move into the house' before the worshipped Rana Tharu deities on behalf of the Rana Tharu villauers. people thcmscl vcs can start cooking or livi ng there. In other words. although he worshipped his own Dangora Tharu deities at home. ~ the deities have to he installed in a house before the house is seen as In a Rana Tharu village there may he many hha17<L1". or local lit lor human heings. Some of the kurma deities have their scats in the healers, while there is only one gau/hellam, i.c., main village kola. while others arc placed just outside the northern entrance. All of shaman/priest". 111e gauthehara is chosen by the village meeting, them are freshly made (of mud/cowdungj when a new house is built, kitchen, because of his good reputation a, a shaman/priest <mel can he and they rcccive a {iooja at the blioura khanc ritual. which can he taken replaced if his services arc not considered satisfactory. as a 'house warming' ritual. On this occasion, family and neighbors In big poojas. where more than one ritual official is needed, the arc also gIven a meal. Only after this ritual is performed, and one has local bharras may assist the choukidar. However. the bharras I.h not done one's duty to the deities and co-villagers, can the family move in. usually have anything to ITJ with village level worship. They are . The lineage as such also has a special relationship to a certain healers rather than priests, and arc approached by the villagers set 01 deities, and the members of a patrilineal descent group tkurma; individually when somebody is Ill. Rana Tharu bharras arc sometimes worship the same kurrna deities. This means that all households in the used by other ethnic groups, and Rana Tharus also usc Dangora Tharu kurntu have the same gods and goddesses in the kola and outside the or pahari healers. door (e.g.. Parvati, Ninuliun, Nagurihai. Durga, Bishahar. and Karivai, KOLA COSMOLOGY: RELATION BETWEEN PEOPLE and that they worship thcm according to the same rules. Each kurnia AND DEITIES gl\es specific offerings to their various deities on speci fie occasions, such as fcsti vals and life-cycle rituals. All the deities d) not 'eat' the As we have mentioned in the introduction, the relationship between same thing; rather they receive pooja according to their individual the Rana Tharus and their deities is what they consider extremely need: The ritual official In each household (the eldest man or woman) important. We will describe some aspects and areas of life where this propitiates the deities on behalf of the household. In this 'Nay, one can can he seen quite clearly. see that the relationship to a certain constellation of deities is that firstly, the relationship to the deities is important with regard which un ires members of the same kurma. This is the way in which to the house and the lineage. In fact, what constitutes a Rana Tharu Rana Tharus talk ahout kurma membership, for example, with regard house as such is the location of a certain set of deities. This is in to murrrage. A girl would not say that "I cannot marry him because he congruence with McDonaugh's observation among the Dangora IS my cousin", hut rather "I cannot malTY him because we have the Tharus. He writes: ..... the presence of these deities identifies a house same deilles". as such. Without them, the building is not a proper house at all for . Secondly. the relationship to the deities is important on the the Tharus" (McDonaugh in Barnes/de Copper/Parkin 19X5: 184).
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